Nicolas Laos – författare

In this book, Nicolas Laos studies the meaning of the terms "world" and "order," the moral dimensions of each world order model, and wider issues of meaning and interpretation generated by humanity''s attempt to live in a meaningful world and to find the logos of the beings and things in the world. The aim of this book is to propose a unified theory of world order (i.e., a theory that combines philosophy, theology, and political theory). In this context, the author provides a thought-provoking (re)interpretation of classical philosophy (placing particular emphasis on Platonism), an in-depth inquiry into medieval philosophy and spirituality (placing particular emphasis on the cultural differences between the Greek East and the Latino-Frankish West), and an intellectually challenging review and evaluation of modern Western philosophy (including Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume, Rousseau, Kant, Hegel, Kierkegaard, Husserl, and Heidegger) and of Nietzsche''s and the postmodernists'' revolt against modernity. He then elucidates the philosophical foundations and "pedigree" of each of the three basic political theories of modernity (i.e., Liberalism, Communism, and Fascism), and he studies the basic theoretical debates in International Relations, Geopolitics, and Noopolitics. Finally, Laos proposes a new, "fourth," political theory which he calls "metaphysical republicanism."

Methexiology is not a particular theory, but rather a general philosophical orientation. Therefore, in Methexiology: Philosophical Theology and Theological Philosophy for the Deification of Man, Nicolas Laos elucidates the significance of methexiology for the study of ontology, epistemology, ethics, philosophical psychology, theory of justice, philosophy of history, and philosophy of religion. Laos argues that, faced with the modern and the postmodern crises of meaning, we need a new myth, a new spiritual formula, for the resacralization of humanity and the cosmos, without restoring defunct totems, without using tales as "cheap" substitutes for the lack of a life-giving myth, and without negating history. In his Methexiology, Laos studies the "genealogy" of the modern and the postmodern crises of meaning, and, based on his new interpretation of classical Greek philosophy and Hesychasm, proposes methexiology as a way of overcoming the crises of meaning and as a way of resacralizing humanity and the cosmos through a new metaphysically grounded humanism.

This book articulates a new research program, called "Ur-Illuminism," which consists in an integrated and systematic study of humanity's quest for "illumination," namely, for the highest and noblest possible mode of being. Thus, it takes on the challenge of revising widely accepted ways of understanding and interpreting the ontological underpinnings of civilization and the ontological potential of humanity. It allows the reader to delve into a creative "rediscovery" of Platonism, medieval Christian mystics' and scholars' writings, and various "illuminist" systems, from the Orphic mystical cult to the European Enlightenment and thence to the eighteenth-century Illuminati fraternities and beyond. Moreover, the book studies major issues in the history of philosophy, politology, and esoteric systems (such as Hermeticism, the Kabbalah, alchemy, the Rosicrucian movement, Freemasonry, and the Bavarian Illuminati). It maintains that a postmodern "rediscovery" of premodern metaphysics, specifically, a postmodern esoteric theocracy (as distinct from old sacerdotalism and religious formalism), is the best bulwark against oppression and the ontological degradation of humanity, as well as the best path to the attainment of that wisdom and spiritual self-knowledge which constitute the existential integration and completion of the human being. In this context, it proposes a peculiar and intellectually fecund synthesis between Tory Anarchism, Libertarianism, Platonism, and Byzantine Hesychasm, as they are elucidated here.

The nature of this book is fourfold: First, it provides comprehensive education in ontology, epistemology, logic, and ethics. From this perspective, it can be treated as a philosophical textbook. Second, it provides comprehensive education in mathematical analysis and analytic geometry, including significant aspects of set theory, topology, mathematical logic, number systems, abstract algebra, linear algebra, and the theory of differential equations. From this perspective, it can be treated as a mathematical textbook. Third, it makes a student and a researcher in philosophy and/or mathematics capable of developing a holistic approach to reality, of undertaking interdisciplinary endeavors, of understanding (and possibly contributing to) advances and research projects in different academic disciplines, and of having more sources of inspiration and pleasure. From this perspective, it can be treated as a contribution to pedagogy and as an attempt to refresh and, indeed, revitalize modern philosophy. Fourth, it seeks to defend, refresh, and enrich philosophical and scientific structuralism and dynamical philosophy (known also as dynamism). From this perspective, this book can be treated as a research monograph on structuralism and dynamism, tackling the fundamental problems of reality, truth, and consciousness. In this context, Nicolas Laos expounds and proposes: (i) the concepts of dynamized time and dynamized space; (ii) a theory and method that he calls the “dialectic of rational dynamicity”; and (iii) his attempt to consider the fundamental problems of philosophy and science from the perspective of the dialectic of rational dynamicity. Thus, this book pertains to every field that is controlled by the function of consciousness, namely, being, knowing, and acting. The philosophy of rational dynamicity, as the author explains in this book, is a way of contemplating the laws of motion of nature, history, and spirit.